I've long been fond of the Blue Mosque because it is where, many years ago, I attended my first Friday prayers. Last Friday, though, I felt uncomfortable in the prayer hall, where I found myself in front of God but next to Ahmadinejad, who turned the ritual into a political show.

Departing from established practice of having visiting Muslim heads of state pray in a smaller mosque in Istanbul, the government allowed Ahmadinejad to pray in the Blue Mosque, Turkey's symbol of tolerant Ottoman Islam. With permission from Turkish authorities, he also allowed Iranian television to videotape him during the entire prayer, in violation of Islamic tradition, which requires quiet and intimate communion between God and the faithful. There was so much commotion around Ahmadinejad that the imam had to chide the congregants. Then, as he left the mosque, Ahmadinejad got out of his car to encourage a crowd of about 300 to chant, "Death to Israel! Death to America!"

Even without this behavior, any visit from a leader representing an authoritarian, anti-Western autocracy would have created controversy in Turkey just a few years ago. Not today. The ruling Justice and Development Party, or AKP, government not only opened the Blue Mosque to Ahmadinejad but accommodated his refusal to pay respects at the mausoleum of Kemal Ataturk, the founder of modern, secular Turkey -- a major violation of protocol for an official visit...

Turkish Foreign Minister Ali Babacan asked the Turkish public to ignore the snub and instead "focus on the big picture." It is the "big picture," though, that is most disconcerting. By extending an invitation to Ahmadinejad, the first such move by any NATO or European Union member country, Turkey has broken ranks with the West. The West can no longer take Turkey for granted as a staunch ally against Tehran.

In a large balcony above the beautiful main hall at Regent's Park Mosque in London - widely considered the most important mosque in Britain - I am filming undercover as the woman preacher gives her talk.

What should be done to a Muslim who converts to another faith? "We kill him," she says, "kill him, kill, kill…You have to kill him, you understand?"

Adulterers, she says, are to be stoned to death - and as for homosexuals, and women who "make themselves like a man, a woman like a man ... the punishment is kill, kill them, throw them from the highest place".

These punishments, the preacher says, are to be implemented in a future Islamic state. "This is not to tell you to start killing people," she continues. "There must be a Muslim leader, when the Muslim army becomes stronger, when Islam has grown enough."

A young female student from the group interrupts her: the punishment should also be to stone the homosexuals to death, once they have been thrown from a high place.

These are teachings I never expected to hear inside Regent's Park Mosque, which is supposedly committed to interfaith dialogue and moderation, and was set up more than 60 years ago, to represent British Muslims to the Government. And many of those listening were teenage British girls or, even more disturbingly, young children.

My investigation for Channel 4's Dispatches came after last year's Undercover Mosque, which investigated claims that teachings of intolerance and fundamentalism were spreading through Britain's mosques from the Saudi Arabian religious establishment - which is closely linked to the Saudi Arabian government. In response, the Kingdom of Saudi Arabia denied it was spreading intolerance, while Regent's Park Mosque, which featured in the film, urged all mosques to be "vigilant" and monitor what was taught on their premises.

So earlier this year, dressed in a full Islamic jilbaab, I went back to Regent's Park Mosque to see what was being taught there. As a woman, I had to go to the main female section, where I found this circle preaching every Saturday and Sunday, eight hours at a time, to any woman who has come to pray.

The mosque is meant to promote moderation and integration. But although the circle does preach against terrorism and does not incite Muslims to break British laws, it teaches Muslims to "keep away" and segregate themselves from disbelievers: "Islam is keeping away from disbelief and from the disbelievers, the people who disbelieve." ...The reporter's name has been changed. 'Dispatches: Undercover Mosque - The Return' will be broadcast on Channel 4 at 8pm on Monday

When we surveyed an average street in Hurstville, NSW, we gained a unique insight into the cultural mix that is Australia today ...

It's 7pm on Australia Street in Hurstville, a fast-growing suburb in the south-west of Sydney. At Number 11, Chinese-born Solan Tan and his Japanese-born wife Emi are steaming prawn dumplings for their young son Toshi, who is playing on his bike in the road. The family can smell the smoky aroma of marinated lamb and sweet potatoes wallowing over the fences from the Maori family at Number five who are cooking a Hangi - a traditional meal cooked in their garden over hot stones. Meanwhile, it's impossible for Toshi not to hear the gentle din of different languages and accents drifting out of the open windows and terraces - from South Africa and America to Italy and Sri Lanka, almost every continent is represented.

When we set out to discover exactly where all the residents in the road were from we expected to find a degree of mixed heritages, but were to be surprised by actually how extremely varied Australia's cultural melting pot has recently become. Except for just four people out of 150 adults living on the street they were all first generation immigrants from 16 different nations around the world.

Yet this is far from an extraordinary street or an unusual demographic but serves as a multi-cultural snapshot of modern Australia today. Since 1945, over six million people from 200 countries have come to live in this country. And what Australia Street represents, according to immigration expert Dr Alison Bashford, from the University of Sydney, is the "realistic picture" of the country's increasingly culturally diverse population. "Migrants have made a major contribution to shaping modern Australia," she says, "But this diversity isn't always correctly represented in things such as adverts and films and certainly does not match the way Australia's image is presented to the rest of the world." ...

Ethnic and racial minorities will comprise a majority of the nation’s population in a little more than a generation, according to new Census Bureau projections, a transformation that is occurring faster than anticipated just a few years ago.

The census calculates that by 2042, Americans who identify themselves as Hispanic, black, Asian, American Indian, Native Hawaiian and Pacific Islander will together outnumber non-Hispanic whites. Four years ago, officials had projected the shift would come in 2050.

The main reason for the accelerating change is significantly higher birthrates among immigrants. Another factor is the influx of foreigners, rising from about 1.3 million annually today to more than 2 million a year by midcentury, according to projections based on current immigration policies.

“No other country has experienced such rapid racial and ethnic change,” said Mark Mather, a demographer with the Population Reference Bureau, a research organization in Washington ...

I do not believe that there is such a thing as a moderate Islam, and have been quite clear about that since I started writing. I disagree with observers such as Dr. Daniel Pipes on this particular point. I'd like to say to Pipes that I enjoy much of his work. I have linked to it a number of times before and intend to do so in the future as well. However, I get increasingly disturbed by how many people keep repeating the mantra of reaching out to "moderate Islam" when I have yet to see a single piece of evidence that a moderate Islam actually exists.

When asked about where to find a moderate Islam, Daniel Pipes has repeatedly referred to the late Sudanese scholar Mahmud Muhammud Taha, whose ideas are available in English in the book The Second Message of Islam. Taha's disciple and translator Abdullahi Ahmed An-Na'Im, author of the book Toward an Islamic Reformation, has this to say about the ideas of his teacher:

"[T]he Medina message is not the fundamental, universal, eternal message of Islam. That founding message is from Mecca. So, the reformation of Islam must be based on a return to the Mecca message. In order to reconcile the Mecca and Medina messages into a single system, Muslim jurists have said that some of the Medina verses have abrogated the corresponding earlier verses from Mecca. Although the abrogation did take place, and it was logical and valid jurisprudence at one time, it was a postponement, not a permanent abrogation."

Because of this, An-Na'Im thinks that "The Mecca verses should now be made the basis of the law and the Medina verses should be abrogated. This counter-abrogation will result in the total conciliation between Islamic law and the modern development of human rights and civil liberties. In this sense we reformers are superfundamentalists."

I have read the books of both Taha and An-Na'Im closely. I find that their writing sounds better the first time you read it than it does the second time. For instance, Taha suggests that the reason why Muhammad and the early Muslims "had to" murder so many people was because these individuals didn't accept Islam peacefully. Not only does Taha not indicate that he thinks this was wrong, he describes armed Jihad as a "surgical tool" which can be used to implement true Islam. He hints that this hopefully won't be needed now because people are "mature" enough to know that Islam is good for them and will submit without coercion.

What happens to those who don't like Islam and have no intention of submitting? Taha doesn't say, but judging from his writings, he seems to believe that violence is justified against such people. It is hard to see in what way this is supposed to represent a "reformist" way of thinking. According to orthodox Islamic theology, Muslims are not allowed to physically attack non-Muslims unless these have first been invited to embrace Islam yet have failed to do so, in which case they are fair game. In other words, Muslims should try to convert people peacefully first and then start killing them afterwards if they refuse. Taha thus advocates a traditional concept of Jihad, one not qualitatively different from that espoused by Jihadist terrorists such as Osama bin Laden.

Although Taha resembles an apologist for Jihadist violence, he was still considered so unorthodox by traditional Muslims that he was executed as an apostate. Besides, his ideas are built on questionable "truths" about the Koran. Consider what the German professor Christoph Luxenberg claims in his pioneering work:

"In its origin, the Koran is a Syro-Aramaic liturgical book, with hymns and extracts from Scriptures which might have been used in sacred Christian services. In the second place, one may see in the Koran the beginning of a preaching directed toward transmitting the belief in the Sacred Scriptures to the pagans of Mecca, in the Arabic language. Its socio-political sections, which are not especially related to the original Koran, were added later in Medina. At its beginning, the Koran was not conceived as the foundation of a new religion. It presupposes belief in the Scriptures, and thus functioned merely as an inroad into Arabic society."

In other words, if Mr. Luxenberg is correct, what we now call the Meccan chapters of the Koran are peaceful precisely because they aren't "Islamic" at all, they are based on Christian texts. The "authentic" texts related to Muhammad and his companions, whoever the historical Muhammad really was, are the much more violent and aggressive chapters we classify as Medinan. This is precisely the opposite of what Taha and An-Na'Im suggest. From a secular point of view, their ideas are thus extremely vulnerable to historical criticism, and from an Islamic point of view, it's difficult to see how their ideas can be implemented.

After reading through much of the literature on the subject, I would divide "Muslim reformers" into three categories. The first, and by far the largest category, consists of liars, opportunists and taqiyya artists; people who want to infiltrate our societies rather than reform Islam. The second category consists of people who may be well-meaning but simply don't understand the issues involved. Irshad Manji, for instance, is not a bad person, but she just doesn't know very much about Islamic history. The third and smallest category consists of people who are knowledgeable and genuinely desire reform. The German-Syrian scholar Bassam Tibi could be placed here. I find some of his work interesting, but even he is incoherent and unconvincing in presenting the case for how a moderate Islam should look like.

Where does Taha belong in this picture? Frankly, I suspect it's among category 1. He is theologically unconvincing, and some of the passages he writes are outright disturbing if you read them closely and analyze what he's actually saying. The following quotes, with page references, are from the book The Second Message of Islam by Mahmud Muhammud Taha ...

Page 134:"In this way, all the verses of persuasion, though they constitute the primary or original principle, were abrogated or repealed by the verses of compulsion (jihad). This exception was necessitated by the circumstances of the time and the inadequacy of the human capability to discharge properly the duty of freedom at that time."

"Some Muslim scholars believe that Islamic wars were purely defensive wars, a mistaken belief prompted by their keenness to refute claims by the Orientalists that Islam spread by means of the sword. In fact, the sword was used to curtail the abuse of freedom. Islam used persuasion for thirteen years in propagating its clearly valid message for the individual and the community. When the addressees failed to discharge properly the duties of their freedom, they lost this freedom, and the Prophet was appointed as their guardian until they came of age. However, once they embraced the new religion and observed the sanctity of life and property, and the social claims of their kith and kin, as they had been instructed, the sword was suspended, and abuses of freedom were penalized according to new laws. Hence the development of Islamic Shari'a law, and the establishment of a new type of government. In justifying the use of the sword, we may describe it as a surgeon's lancet and not a butcher's knife. When used with sufficient wisdom, mercy, and knowledge, it uplifted the individual and purified society."

Page 135:"Suffering death by the sword in this life is really an aspect of suffering hell in the next life, since both are punishments for disbelief. Whoever adds to his own disbelief by inciting others to disbelief or to shun the path of God must be suppressed before he takes up arms in the cause of disbelief."

Page 136:"Islam's original principle is freedom. But the Islamic religion was revealed to a society in which slavery was an integral part of the socioeconomic order. It was also a society that was shown in practice to be incapable of properly exercising its freedom, and therefore its individual members needed guidance; hence the consequent enactment of jihad. In Islamic jihad, the Muslims first had to offer to the unbelievers the new religion. If they refused to accept it, they had the second option of paying jizyah and living under Muslim government, while practicing their own religion and enjoying personal security. If they also refused the option of jizyah, the Muslims would fight them and if victorious take some of them as slaves, thereby adding to the number of those already in slavery."

"If an individual is invited to become the slave of God but refuses, such refusal is symptomatic of ignorance that calls for a period of training. The individual prepares to submit voluntarily to the servitude of God by becoming the slave of another person, thereby learning obedience and humility, which are becoming of a slave. Reciprocity (al-mu'awadah) here rules that if a free person refuses to become the slave of God, he may be subjugated and made the slave of a slave of God, in fair and just retribution: 'And whoso does an atom's weight of evil will also see it.' (99:8)"

My comment: The above passage is one of the most disturbing quotes from the entire book. Taha was from the Sudan, a country where chattel slavery is still being practiced today. If Taha had said that slavery once existed in most human societies, I could perhaps have accepted that. But he goes further than that. He indicates that slavery can in fact be morally good because it is a "training period" for becoming a slave of Allah, as all human beings should be ...

All things summed up, I agree with Daniel Pipes: Mahmud Muhammud Taha is indeed an interesting case, but for precisely the opposite reason of what Mr. Pipes claims. Taha supports the idea of slavery on a moral basis, not just as an historical fact. "Freedom" is identical with sharia and being a slave of Allah. Those who don't want to accept Islam or Islamic rule should face armed Jihad, and the sword should be used as a "surgical tool" to cut them off from the body of society. And this is moderate…..how, exactly?

If Taha is the great hope for a moderate Islam, we can conclude that a moderate Islam supports slavery, stoning people to death for adultery, whipping those who enjoy a glass of wine or beer and massacring those who disagree with the above mentioned policies. Taha openly supported many of the most appalling aspects of sharia, yet was still considered so controversial that he was executed as an apostate.

The story of Mahmud Muhammud Taha is the ultimate, definitive and final proof that there is no moderate Islam. There never has been and there never will be. It's a myth. We should not base our domestic or foreign policies on the existence of a moderate Islam just like we should not base them on the existence of other mythical creatures such as the yeti or the tooth fairy.

It is unpleasant to conclude that Islam cannot be reformed. I don't like it either, and would much have preferred a different answer. But I see no practical indications that a tolerant Islam is emerging and have great difficulty in envisioning how such an entity could look like. There are several ways Islam could conceivably be reformed, yet none of them are very likely to succeed.

I have reviewed and criticized Irshad Manji's work before. Although she never says so explicitly in her book, I get the impression that Manji largely agrees with the mantra that "Islam is whatever Muslims make of it." I don't share this view. Why do those who behead Buddhist teachers in Thailand, burn churches in Nigeria, persecute Hindus in Pakistan or blow bombs in the London subway always "misunderstand" Islamic texts? Why don't they feel this urge to kill people after reading about, say, Winnie the Pooh?

If any text was infinitely elastic, we could replace the Koran with any other book and get the same result. That's obviously not the case. If you have a text that repeatedly calls for killing, death and mayhem, more people are going to "interpret" this text in aggressive ways. Islam is the most aggressive and violent religion on earth in practice because its texts are more aggressive than those of any other major religion, and because the example of Muhammad is vastly more violent than that of any other religious founder. If you return to the original Islam, which Manji claims to seek, you get Jihad, since that's what the original Islam was all about.

The dozens of explicit Jihad verses in the Koran won't all magically disappear. As long as they exist, somebody is bound to take them seriously. And since any "reformed" Islam must ultimately be rooted in Islamic texts, this probably means that Islam cannot be reformed.

The process of change is anyway not our job. Muslims should do that themselves. They are adults and should take care of their own problems just like everybody else does. For this reason, I dislike Manji's suggestion that infidels should spend money on sponsoring Muslims.

Muslims will not feel much gratitude if we fund their hospitals or schools. To them, everything good that happens is the will of Allah. Infidels are supposed to pay the jizya to Muslims anyway, so many of them will see payments from us as a sign of submission. They will thus become more arrogant and aggressive by such acts rather than feeling grateful.

As long as infidels keep bailing them out, Muslims have no incentives to change. They will only reform or abandon Islam once they are forced to deal with the backwardness brought by Islamic teachings. For this reason, we need a strategy for containment of the Islamic world. It's the very minimum we can live with. If Muslims need money, let them ask their Saudi brothers for it. If the Saudis have to finance hospitals in Gaza or Pakistan, this means they have less of it to finance terrorism, which is good. I agree with Hugh Fitzgerald on this one.

It is possible that some schools or branches within Islam are more tolerant than others. Yes, there are theological differences between Sunnis and Shi'a Muslims. These can be significant enough for Muslims, but for non-Muslims they are usually not important. Shia Islam is not more peaceful than Sunni Islam, nor is it more tolerant, with the possible exception of the Ismaili branch, but they are far less numerous than the adherents of Twelver Shi`ism. Since the Shi'a constitute a tiny minority of the world's Muslims, the Ismailis are a minority of a minority and quite marginal in the greater scheme of things.

My view is that as long as you start out with the texts used by orthodox Muslims - the Koran, the hadith and the sira - it is more or less impossible to come up with a peaceful and tolerant version of Islam. In principle it might be possible to change things by either adding more religious texts or ignoring some of those that already exist. Both options are problematic.

Since Muhammad was supposed to be final messenger of Allah, the "seal of the prophets," any person later claiming to bring new revelations to mankind will invariably be viewed as a fraud and a heretic by orthodox Muslims. This is what happened to the Ahmadiyya movement, who are viewed as unbelievers by most others Muslims, including many in "moderate" Indonesia.

Another example is the Bahá'í faith, which is indeed more peaceful than mainstream Islam, but their view of history, where the Buddha is seen as a messenger alongside Muhammad, differs so radically from traditional Islam that it is usually classified as a separate religion. Bahá'ís are ruthlessly persecuted in the Islamic world, particularly in Iran where the movement originated. They are viewed as apostate Muslims since they challenge the concept of the finality of Muhammad's prophethood. Ironically, their supreme governing institution is situated in Haifa, in the evil, racist apartheid state of Israel. So they get persecuted by "tolerant" Muslim, yet are treated with decency by the "intolerant" Israelis.

There are also the "Koran only" Muslims, who, from what I can gather, currently constitute a very small group of people. They advocate that Muslims should ignore the hadith and the sira and rely solely on the Koran for guidance. In order to achieve this, they will first have to defy mounting opposition from other Muslims who will have some rather powerful theological arguments in their favor. The Koran itself says repeatedly that you should obey both the Koran and the example of Muhammad. But the personal example of Muhammad and his companions, his Sunna, is mainly recorded in extra-Koranical material such as the hadith and the sira. If you remove them, you remove the main sources of information for how to conduct prayer, pilgrimage etc., which is usually not recorded in any great detail in the Koran.

"Koran only" reformers, and indeed all aspiring reformers, will have to face the possibility of being branded as heretics and apostates, a crime which potentially carries the death penalty according to traditional sharia law. On top of this, there are more than enough verses in the Koran itself advocating Jihad and intolerance for this alternative to remain problematic, too. For these reasons, it is unlikely that a "Koran only" version of Islam can ever constitute a viable long-term reform path.

A researcher from Denmark, Tina Magaard, has spent years analyzing the original texts of different religions, from Buddhism to Sikhism, and concludes that the Islamic texts are by far the most warlike among the major religions of the world. They encourage terror and fighting to a far larger degree than the original texts of other religions. "The texts in Islam distinguish themselves from the texts of other religions by encouraging violence and aggression against people with other religious beliefs to a larger degree. There are also straightforward calls for terror. This has long been a taboo in the research into Islam, but it is a fact that we need to deal with," says Magaard. Moreover, there are hundreds of calls in the Koran for fighting against people of other faiths. "If it is correct that many Muslims view the Koran as the literal words of God, which cannot be interpreted or rephrased, then we have a problem. It is indisputable that the texts encourage terror and violence. Consequently, it must be reasonable to ask Muslims themselves how they relate to the text, if they read it as it is," she says.

It has been suggested that some regional versions of Islam, for instance "Southeast Asian Islam," are more peaceful than "Arab Islam." First of all, in this age of globalization and international sponsorship of conservative theology by Saudi Arabia and others, regional interpretations are likely to diminish, not increase. And second of all, I'm not convinced that Southeast Asian Islam is more tolerant than other forms of the religion.

It is true that Muslims in some parts of Indonesia have perhaps been less strict than Muslims in, say, Egypt, but this was because Indonesia was Islamized at a later date and still contained living residues of its pre-Islamic culture. In such cases, we are dealing with "less Islam" or "diluted Islam," which isn't quite the same as "moderate Islam" even if some observers claim that it is. Moreover, numerous churches have been burnt down or destroyed in that country only during the last decade, which hardly indicates that Indonesia is a beacon of tolerance.

In Thailand and the Philippines, where Muslims constitute a minority, non-Muslims have been murdered or chased away from certain areas by Islamic groups who wage a constant Jihad against the authorities. The city-state of Singapore is surrounded by several hundred million Muslims and can only manage to avoid outside attacks by curtailing the freedom of speech of its citizens and banning public criticism of Islam.

Malaysia has been a moderate economic success story because it has had a large and dynamic non-Muslim population and only recently became majority Muslim. This corresponds to some extent to the early phases of Islamization in the Middle East. The Golden Age of Islam was in reality the twilight of the pre-Islamic cultures. The scientific achievements during this period are exaggerated, and those that did take place happened overwhelmingly during the early phases of Islamic rule when there were still large non-Muslim populations. When these communities declined due to Muslim harassment, the Middle East, home to some of the oldest civilizations on earth, slowly declined into a backwardness from which it has never recovered.

Lebanon was a reasonably successful and civilized country while it still had a slim Christian majority, but has rapidly declined into Jihad and sharia barbarism in recent decades due to higher Muslim birth rates and non-Muslims leaving the country. It is possible that something similar will happen to Malaysia, as Muslims become more confident and aggressive.

Lastly, you can try to constrain Islam and keep it down by brute force. This kind of muscular secularism, enforced with methods no Western country would even contemplate supporting at the present time, has been tried under Mustafa Kemal Atatürk, founder of the Republic of Turkey. Yet Turkey has never been a beacon of tolerance, and the very few non-Muslims who remain in the country still face harassment. Kemalism has kept Islam at bay but has never really reformed it. Even after almost a century, Islam is in the process of making a comeback. There are serious cracks in the façade of secularism, and some observers fear an Islamic revolution in the country.

The Turkish example is not altogether promising. We should remember that Iran, too, was perceived as a moderate and modern country until the revolution brought the Ayatollah Khomeini to power in 1979. The lesson we can draw from this is that Islam can lie dormant for generations, yet strike again with renewed vigour when the opportunity arises.

The debate about a "reformed" Islam is inappropriately colored by a Western historical perspective, with references to the Protestant Reformation in sixteenth century Europe. This indirectly implies that there is some form of equivalence between Christianity and Islam. I don't think there is, even though I am not a Christian. Christianity with its concept of the Trinity is akin to soft-polytheism from an Islamic point of view. The religious texts are clearly different, not to mention the personal examples of the founders of the two religions, Jesus and Muhammad. Islam became a major world religion through armed conquest and the creation of an empire. Christianity became a major world religion by gradually taking over an already established empire, the Roman Empire.

Christianity's slow growth within a Greco-Roman context made it possible for Christians to assimilate Greek philosophy and Roman law to an extent that never happened among Muslims, even in the Mediterranean world which had been dominated by the Romans. This had major consequences for further scientific and political developments in Europe and in the Middle East. Exposure to Greek and other scientific traditions did lead to some advances in the earliest centuries of Islamic rule, but Greek natural philosophy was never accepted into the core curriculum of Islamic madrasas as it was in European universities.

When the American Founding Fathers in the eighteenth century discussed how the shape of their young Republic should be, they were influenced by, in addition to modern thinkers and the British parliamentary system, descriptions of democratic Athens and the Roman Republic, through Aristotle's political texts and Cicero's writings. None of these texts were ever available in Arabic or Persian translations. They were rejected by Muslims, but preserved, translated, and studied with interest by Christians. The artistic legacy of the Greeks was also largely rejected by Muslims. In short, Westerners have no shared "Greco-Roman legacy" with Muslims. They cared mainly for one part of this great legacy, the scientific-philosophical part, and even that part they failed to assimilate.

The theological differences between Christianity and Judaism vs. Islam are huge. As Robert Spencer explains in his excellent little book Religion of Peace?: Why Christianity Is and Islam Isn't, in Christianity the central tenet is that "all have sinned and fall short of the glory of God" (Romans 3:23). While acknowledging that any human being is capable of evil, the Koran says that Muslims are "the best of peoples" (3:110) while the unbelievers are the "vilest of creatures" (98:6). In such a worldview, it is easy to see evil in others but difficult to locate it in oneself. The Koran also says that the followers of Muhammad are "ruthless to the unbelievers but merciful to one another" (48:29), and that the unbelievers are the "worst of created beings" (98:6). One may exercise the Golden Rule in relation to a fellow Muslim, but according to the laws of Islam, the same courtesy is not to be extended to unbelievers.

Yes, you can find violent passages in the Hebrew Bible, such as in the book of Joshua regarding the conquest of Jericho, but "throughout history, rather than celebrating such biblical passages, Jews and Christians have regarded them as a problem to be solved. While interpretations of these passages differ widely among Jews and Christians, from the beginning of rabbinic Judaism and Christianity one understanding has remained dominant among virtually all believers: these passages are not commands for all generations to follow, and if they have any applicability, it is only in a spiritualized, parabolic sense."

As Spencer says, "the consensus view among Jews and Christians for many centuries is that unless you happen to be a Hittite, Girgashite, Amorite, Canaanite, Perizzite, Hivite, or Jebusite, these biblical passages simply do not apply to you. The scriptures record God's commands to the Israelites to make war against particular people only. However this may be understood, and however jarring it may be to modern sensibilities, it does not amount to any kind of marching orders for believers. That's one principal reason why Jews and Christians haven't formed terror groups around the world that quote the Bible to justify killing non-combatants."

The main problem with Islam isn't that it is a stupid religion, as some people say, but that it is a violent and aggressive one. I consider Scientology to be an incredibly stupid creed, but I haven't heard about many people living in fear that Tom Cruise will cut off their head while quoting poems of L. Ron Hubbard and then post a video of the deed on the Internet.

Yes, religions do evolve. Stoning people to death was once practiced by Jews, but they progressed and left this practice behind because they considered it to be cruel, which it is. The problem is that there are literally dozens - more than one hundred, depending on how you count - verses calling for Jihad in the Koran, and additional ones in the hadith. Any "tolerant" form of Islam would have to reject all of these verses, permanently, in addition to the personal example of Muhammad and his followers as well as a large body of secondary literature by more than a thousand years of sharia scholars. That's a tall order. We should also remember that Jihad is not the end goal of Islam. Sharia is. Jihad is a tool used to achieve sharia and the rule of Islamic law extended to all of mankind.

As I have explained in my earlier essay Do we want an Islamic Reformation? and in the online booklet Is Islam Compatible With Democracy?, the question of whether Islam is compatible with democracy largely hinges upon your definition of "democracy." If this simply means voting, with no freedom of speech or safeguards for individual rights or minorities then yes, it can, as a vehicle for imposing sharia on society. But such a "pure" democracy isn't necessarily a good system even without Islam, as critics from Plato to Thomas Jefferson have convincingly argued.

Likewise, the question of whether or not Islam can be reformed largely hinges upon your definition of "Reformation." I usually say that Islam cannot be reformed, and by "reformed" I thus implicitly understand this as meaning something along the lines of "peaceful, non-sharia based with respect for individual choice and freedom of speech." In other words: "Reform" is vaguely taken to mean less Islam.

However, Robert Spencer and others have argued that there are similarities between Martin Luther and the Christian Reformation in 16th century Europe and the reform movement started by Muhammad ibn Abdul Wahhab in the Arabian Peninsula in the 18th century. Wahhab's alliance with regional ruler Muhammad bin Saud and his family later led to the creation of Saudi Arabia. There was another modern "reform" movement, the so-called Salafism of 19th century thinkers such as Jamal al-Din al-Afghani and Muhammad Abduh. Whereas the former was an internal reform movement triggered by calls for removing "corruption" from society, the latter was clearly a response to external, Western pressures.

Although Abduh's ideas were continued in a secular direction by individuals such as Egyptian writer Taha Hussein, clearly the most successful strands were those developed into what was later termed "Islamic fundamentalism" in the 20th century. Muhammad Abduh's pupil Rashid Rida inspired Hassan al-Banna when he formed the Muslim Brotherhood. Rida urged Muslims not to imitate infidels, but return to the Golden Age of early Islam, as did Abduh. Rida also recommended reestablishing the Caliphate, and applauded when the Wahhabists conquered Mecca and Medina and established modern Saudi Arabia. The two reform movements thus partly merged in the 20th century, into organizations such as the Muslim Brotherhood.

The fact that two initially separate calls for reform, started under different circumstances and for different reasons, produced somewhat similar results is worth contemplating. Protestant reformers such as Martin Luther and John Calvin also called for returning to the Golden Age of early Christianity. Although the Reformation was a turbulent period while it lasted, it did pave the way for more tolerance and religious freedom in Christian Europe in the long run. This was, in my view, at least partly because Christians could return to the example, as contained in the Gospels, of an early age where the founder of their religion and his disciples led a largely peaceful movement separate from the state. Muslims, on the other hand, can find a similar example only in the Mecca period. As long as the writings from the violent Medina period are still in force, a return to the "early, Golden Age" of Islam will mean a return to intolerance and Jihad violence.

Some Western observers are searching for a "Muslim Martin Luther" who is expected to end the resurgent Islamic Jihad. But one could argue that we already have a Muslim Martin Luther: He's called Osama bin Laden, deeply inspired by the teachings of Muslim Brotherhood thinker Sayyid Qutb. If "reform" is taken to mean a return to the historical period of the religious founder, Muhammad, and his followers, it will lead to an inevitable upsurge of Jihadist violence, since that was what Muhammad and his followers were all about.

The question of whether Islam is reformable is an important one. But perhaps an even more crucial one is whether an Islamic Reformation would be desirable from a non-Muslim point of view, and the likely answer to that is "no."

So jihad is a not a "butcher's knife", but a "surgeon's lancet" that "when used with sufficient wisdom, mercy, and knowledge, it uplifted the individual and purified society". Jihad is really Islamic Medicare. I feel better now ...

(I edited out some of the Taha quotes. The full article is at Atlas Shrugs)

Ministers hope that listening to and addressing concerns that affect Muslims could ease tensions in multi-cultural communities and cut the risk of them becoming radicalised by extremists.

The Young Muslim Advisory Group, to be launched in October, will also work with Arts Council England and Sport England.

The aim is see how cultural and sporting opportunities, such as the use of football tournaments or music gigs, can reduce tensions within different communities...

Ministers recently announced £12.5million for Muslim communities to fund projects which aim to 'undermine extremist ideology'.

This sounds like something Rudd would do i.e. watch the problem instead of fixing it, like fuel watch and grocery watch. Now it's young Muslim watch. You can't fix an ideology (a) by watching Muslims, and (b) by dealing with young people. It's the same ridiculous level of debate that sees our media talking to Fadi Rahman who, whilst doing good work at the street level, is powerless against Islamic ideology. All this money and endless running around skirting the problem: Islamic ideology. Let's do everything under the sun except what needs to be done, confront the extremist nature of Islam itself.

Muslim council chiefs ban ALL members from eating in meetings during Ramadan29th August 2008, Daily Mail:

Councillors have been ordered not to eat during town hall meetings while Muslim colleagues fast during the holy month of Ramadan.

All elected members at Left-wing Tower Hamlets Council in East London have been sent an email asking them to follow strict Islamic fasting during September no matter what their faith.

As well as restricting food and drink until after sunset, the authority's leaders have decided to reduce the number of meetings throughout the month so they do not clash with the requirements of Ramadan.

The seven remaining meetings scheduled to take place will also include special prayer breaks to accommodate Muslim councillors.

But some members of the Labour-run council say the demands favour one religious group over the others.

Dr Stephanie Eaton, leader of the Liberal Democrat group, said she would ignore the restrictions ...

Sounds like something Leichhardt Council would do. From diversity to division to devolution to disaster. It all starts with diversity.

The Pakistani Taleban have "the upper hand" and should be put on the list of banned organisations in Pakistan, Benazir Bhutto's widower has said.

Asif Ali Zardari said, in a BBC interview, that the world and Pakistan were losing the war on terror.

"It is an insurgency", he said, "and an ideological war. It is our country and we will defend it.

"The world is losing the war. I think at the moment they (the Taleban) definitely have the upper hand.

"The issue, which is not just a bad case scenario as far as Pakistan is concerned or as Afghanistan is concerned but it is going to be spreading further. The whole world is going to be affected by it."

Mr Zardari's strong remarks came shortly after the Pakistan People's Party (PPP) put his name forward as its presidential nominee.

Quote:

AAZ: Obviously whatever the world has been doing for the last ten years, it's not working. I'm not ashamed to tell you that the world is losing the war.

OBJ: Pakistan is losing the war?

AAZ: The world is losing the war, Pakistan being among it.

OBJ: The truth is that the insurgents are getting more territory, and they're laying on more suicide bomb attacks, week by week. Do you think they're winning at the moment.

AAZ: I think at the moment they definitely have the upper hand, and we need to do something better...

OBJ: Some people are saying you might lose part of your territory permanently to an Islamic state. Do you think that's possible?

AAZ: No, I don't think that's possible because we shan't let it happen.

Random House paid $100,000 for Sherry Jones’ racy historical novel about Muhammad and his nine-year-old wife, Aisha, The Jewel of Medina, only to withdraw the book just days before its scheduled August 12 publication date. Random House deputy publisher Thomas Perry explained that they decided to drop the book after receiving, “from credible and unrelated sources, cautionary advice not only that the publication of this book might be offensive to some in the Muslim community, but also that it could incite acts of violence by a small, radical segment.” They decided “to postpone publication for the safety of the author, employees of Random House, booksellers and anyone else who would be involved in distribution and sale of the novel.”

Sherry Jones is an unlikely candidate to be the next Salman Rushdie, and her novel is hardly in the same league as Dutch politician Geert Wilders’ film Fitna, which vividly depicted Muslims acting upon the dictates of the Qur’an’s violent passages. The Jewel of Medina, by contrast, is a Harlequin Romance-level trivialization of Muhammad’s marriage to Aisha, luridly depicting the child as finding, at the moment of the consummation of her marriage to Muhammad, “the bliss I had longed for all my life” – yes, her entire nine years.

But Islamic jihadists seem to have little patience for semi-erotic children’s fiction. They are indignant over Jones’s book not because its depiction of the prophet of Islam having sex with a child is inaccurate – the most respected sources of Islamic tradition say he did that. Rather, what apparently angers them is that the novel makes this known. The ordinary understanding of slander in the West is that it involves making false charges that defame another person. But in Islamic law, the definition of slander doesn’t involve falsehood.The Shafi’i manual of Islamic law ‘Umdat al-Salik defines “slander” as “to mention anything concerning a person that he would dislike.” Nothing is said about whether or not what is said is true -- only that the person would dislike it. And this is based on a statement of Muhammad to the same effect.

It’s a shame that each time a clash of interests involves Muslim hurt, the West raises the white flag with increasing alacrity. When does Western surrender end? Fencing off Islam from critique and curtailing the West’s long-cherished right to freedom of expression won’t help anyone. If aspects of Islam need to confront modernity, it won’t happen by tiptoeing around Muslim sensibilities, treating them like children too vulnerable to deal with the tough questions. That treatment will only encourage victimhood and more censorship ...

... let Ms Jones write about Muhammad’s child bride. If not for the sake of Islam, then for the sake of the West.

RELATIVES of an armed robbery suspect shot dead by security guards say he was "the best guy in the world", the Daily Telegraph reported today.

Kaled Dib, 25, died after a shoot-out in one of the busiest streets in western Sydney last night after masked bandits tried to hold up Armaguard security guards delivering cash to the National Australia Bank on George St in Parramatta yesterday evening.

A post-mortem examination has confirmed he died from the wound to his chest.

Mr Dib was allegedly carrying a gun and running directly towards the security guard who fired one shot, hitting him in the chest.

He also had unlicensed driving convictions from 2007 and police intelligence reports linked him to the drug trade, armed robberies and to criminals linked to armed robberies, police sources have confirmed.

"Hilary Hahn and Josh Ritter seem like a musical odd couple — she’s a violin prodigy who’s grown into one of the world’s foremost classical soloists, he's a scruffy folk singer compared to Dylan and known for his epic, literary-leaning songs."

And, just like Bob Dylan, I don't have a clue what he's singing about. But they make a good pair anyway. Click to watch ...

Hirsi Ali ... lives with death threats because she has chosen to debate Islam. Sweet-sounding words such as multiculturalism and tolerance are used to repress open debate. She has no problem with people who worship the prophet Mohammed. "But I want to be able to say that Mohammed had some reprehensible qualities without being thrown in jail, without being demonised," she says. This must be allowed in a society committed to Enlightenment values of inquiry and reason because people progress by using reason to challenge ideas.

"We are, of course, fully aware of the possibility that people may fear that this temporary period of high inflation could, in fact, turn out to be persistent," ...

Australia is in the middle of its biggest export price boom since the Korean War, when the economy still rode the sheep's back and the price of wool jumped 140 per cent in nine months from mid-1950.

Such booms typically bust. And the inflation threat has been building for several years, obscured by cheap manufactured imports from China's low-cost factories, made even cheaper by a strengthening Australian dollar.

But a tipping point was reached last year and China switched from being a force for disinflation (through cheap manufactured imports) to a source of inflation (by pushing up global energy, steel and food prices). The Australian version of this global story contains an extra inflationary twist: the billions of dollars of national income from our commodity exports have pushed spending beyond the economy's supply capacity.

Now Stevens is deliberately squeezing the expendable domestic economy to make room for the unstoppable export-oriented resources boom to bring back demand within the economy's supply capacity. That shows up in the two-speed economy, with mining boom town Perth in the fast lane and Sydney's western suburbs' battler belt doing it tough. This week's figures showed that, while retail volumes have fallen during the year to June, export receipts are up nearly 30 per cent, producing a trade surplus. It's a volatile economic and political cocktail.

"There is a bit to be worried about," Treasury secretary and RBA board member Ken Henry warned just after the May federal budget in a speech devoted to defending the RBA's inflation target. "Present macro-economic circumstances are as testing as anything we've seen since the mid to late 1980s."

Everyone agrees with Henry that this is the biggest test yet of the inflation target regime, of which Australia was an early adopter and which now is the norm in most developed economies other than the US and Japan ...

While Hewson has been one vocal critic of Stevens's RBA, so has Peter Jonson, the RBA's head of economic research in the '80s, who writes under the pseudonym Henry Thornton. On Anzac Day, Jonson wrote in The Australian that "we may now be witnessing the death of inflation targeting", arguing that trying to keep overall inflation within or close to the 2 per cent to 3 per cent band in the face of surging oil and food prices from abroad would risk throwing the economy into an unnecessary recession ...

Pointing to "sky-high global oil prices", Swan says the Government can "deal (only) with those matters within our control". "It is certainly going to take a significant amount of time to deal with the inflationary pressures in the Australian economy that have been developing for a long period," he says.

Huh? If China's demand for oil and food is causing inflation here then can't we just slow China's growth by ceasing exports to them? So aren't these matters somewhat within our control? Can't we stuff the exports to China and go back to a one-speed economy? Aren't all the so-called gains of comparative advantage and economies-of-scale negated if we've hit the limits of supply of oil and food? Are pensioners struggling to afford food here because of our exports to China?

But it is not only petrol that is jacking up the cost of everything from bricks to bagels.

Creeping interest rates, the drought, a global food shortage and upwardly mobile Asians hungry for Western foods and fads all are feeding into Australia's spiralling cost of living. Kevin Rudd chose three f-words to sum up the global inflation situation this week: food, fuel and finance.

Can't we help return these upwardly mobile Asians back to their peasant life by stopping exports of minerals and food to them? Ploise uxplain ...

Most people are now aware that Sonny Bill Williams, a high profile Sydney rugby league player, has controversially walked out early on his five year contract with the Bulldogs club and signed with a French rugby club - leaving without saying a word to anyone.

Many reasons have been suggested for his departure, including money, pressure and other players leaving his club. I won't try and play psycho-analyst too much, considering he has loose cannons in his ear like Muslims Anthony Mundine and Khoder Nasser. But here is some background information about Sonny Bill to explain in part his motives.

Sonny is a poster-child of the global village melting pot: born in New Zealand, with Samoan father, white New Zealand mother, white Australian grandmother, and he has lived in Australia since he was 15-years-old. He was eligible to play football for New Zealand, Australia and Samoa - he chose New Zealand. His club is located in the heart of Middle Eastern and Muslim territory. He lives near Cronulla, a white enclave, for now.

Since signing his contract, the Bulldogs recruitment has shifted away from a Polynesian base back towards pro-white. Willie Mason left for another club. Willie Tonga is leaving next year. Reni Maitua is rumoured to quit. Roy Asotasi left in 2006. A new coach was appointed, another white guy. The Bulldogs recruiting for next year is pro-white: Brett Kimmorley, Michael Ennis, Ben Hannant, Michael Hodgson and Josh Morris. Though, like most league clubs, there is a wave of Polynesians coming up in the juniors. Anyway, the blokes Williams would have to put his arm around next year and pack into scrums with are mostly white.

Williams identifies himself as a Polynesian. He has covered himself in traditional Islander tattoos - probably a case of over-identifying to make up for his half-blood. He recently claimed that Polynesian players don't get the respect they deserve in the game. He recently got his club to allow Polynesian fans free entry into a Bulldogs game. He said he wanted to be a leader for the Polynesian community.

And then he left and signed with French rugby club Toulon. A look at their current squad shows plenty of Polynesians there. His coach there will be Tana Umaga, also of Samoan descent. The coach usually controls the recruiting. The Bulldogs coaching staff had shown their hand by recruiting pro-white.

Sonny said:

"I want to see myself as a leader and I want to be a leader of the Polynesian people," the Bulldogs player said.

And then he got on a plane and left. I think he's a confused individual. And so he should be, because he has no strong identity. He can't be a leader because he's a half-blood who was taken from his home and family at 15. He's still struggling for identity. Sure the kids look up to him, but kids are kids.

Another factor was that white Australian coach Wayne Bennett was appointed to the coaching staff of the New Zealand rugby league team. Not a comforting move for a kid craving identity.

Williams always looks uncomfortable in interviews. Australians would try to make him laugh and he would start to and then catch himself as if he shouldn't be laughing.

Sonny, although growing up in Sydney since he was 15, was also unable to qualify for rugby league's pinnacle the State of Origin series (NSW versus Queensland).

“The one this that's always burned inside of me, deep down, is not being able to play State of Origin," he told Phil Gould in an interview aired on last night's Footy Show.

He's a nowhere man. Sydney, unfortunately, is also a nowhere land. South-west Sydney especially is devoid of any unifying culture. Sonny's a nowhere man, living in a nowhere land. A misfit that finds a home in the French Foreign Legion? Something like that. Ain't globalisation grand? Nah.

One of the more in-depth conversations he had with Folkes was when the coach approached him after an article incorrectly speculated that he was set to become a muslim after dumping his agent Gavin Orr for Anthony Mundine's manager Khoder Nasser. After asking if the story was true, Folkes told Williams it would be a "joke" if he converted to Islam and advised him to stay away from Mundine ...

With Folkes announcing earlier in the year that he would stand down at the end of the season, Williams hoped Stephen Kearney would be appointed as his replacement and if the New Zealand coach had been given the job there was a good chance he would still be at the club.

The opportunity to play under the coaching of Tana Umaga, the first player of Samoan heritage to skipper the All Blacks, was a significant factor in his decision to quit the Bulldogs to play rugby union for Toulon.

FORMER rugby league champions and current NSW selectors last night described player manager Khoder Nasser as "un-Australian" and an "absolute disgrace" for his criticism of former Test captain Laurie Daley.

Nasser yesterday questioned how his client, star player Sonny Bill Williams, was overlooked for Dally M Medal points by judge Daley in the match between the Roosters and Bulldogs last Friday week.

When the sparks start to fly, identity shines through. If you're lucky enough to have one.

Black youths are suspected of more than half of knife crime among children in the capital, according to confidential Scotland Yard figures.

A highly-sensitive report reveals that 124 of the 225 under-18s legally 'proceeded against' for knife offences in the past three months are from the black community.

Yet in the overwhelming majority of reported cases of knife crime involving young people, the victims are white.

In cases where ethnicity was logged by police, 222 of the 345 under-18s attacked or threatened with a blade since April 1 were white. Sixty-one were black ...

Since January 1, 16 teenagers have been stabbed to death in London, forcing Scotland Yard to launch a high-profile campaign targeting youngsters and hot-spots of knife crime ...

This month Scotland Yard Deputy Commissioner Sir Paul Stephenson suggested knife crime has overtaken terrorism as the top priority for London police ...

The article also says "one in eight of the London population is black". Blacks are clearly over-represented in knife crime. This is what Kevin Andrews warned us about. None of this reality is acknowledged by the Rudd government. Lindsay Tanner, the latest of the tall poppy African immigration supporters, never mentions this reality as he recently bent over backwards to welcome this chaos to Australia. Barking mad.